Wind and Thunder:颐 (Hexagram 27)

巽宮：《山雷頤》（游魂），屬木，艮上震下。伏神、本卦：兄弟丙寅木；子孫辛巳火，父母丙子水；妻財丙戌土，世；官鬼辛酉金，妻財庚辰土；兄弟庚寅木；父母庚子水，應。龍隱深潭之卦，遷善遠惡之象。判曰：頤者，養也。謹言節食，能養其身。震動艮止，萬物皆春。惡事消散，不害於人。

The hexagram "Yi" (Mountain and Thunder) is the "Woyun" hexagram of the "Xun palace," with Gen on top and Zhen at the bottom, and its qi belongs to wood. When setting up the hexagram from top to bottom: the upper trigram, Upper Nine, is paired with "brothers Bingyin wood"; the fifth line is paired with "parents Bingzi water," with "children Xinsi fire" hidden beneath it; the fourth line is paired with "wealth Bingxu earth" and holds the "shi" (worldly position); the third line is paired with "wealth Gengchen earth," with "official ghost Xinyou metal" hidden beneath it; the second line is paired with "brothers Gengyin wood"; the initial line is paired with "parents Gengzi water" and is the "ying" (responding line). The primary hexagram does not contain "children" or "official ghost," so when divining about children, official matters, or illness and misfortune, one must use the hidden gods. The "month hexagram body" is at You metal, but it does not belong to the upper trigram. The hexagram image is called "dragon hidden in deep pool," meaning the dragon is hidden in deep water, nurturing itself and waiting for the right time; it is also called "moving away from evil and cultivating goodness." The judgment says: "Yi" means nourishment. One must speak cautiously and eat in moderation to maintain one's body. Inside Zhen represents movement, while outside Gen represents stillness. Movement and stillness are in harmony, and all things are like encountering spring. All evil things will dissipate and not harm people.

《易經》第二十七卦，頤，山雷頤，艮上震下。頤：貞吉。觀頤，自求口實。《彖》曰：“頤，貞吉”，養正則吉也。“觀頤”，觀其所養也。“自求口實”，觀其自養也。天地養萬物，聖人養賢以及萬民。頤之時大矣哉！《象》曰：山下有雷，頤；君子以慎言語，節飲食。

This is the twenty-seventh hexagram of The Zhou Changes, named "Yi" (Nourishment). It consists of Gen (Mountain) above and Zhen (Thunder) below. The Hexagram Statement says: "Yi" (Nourishment) brings good fortune if one remains upright; observe the object of one's nourishment, and see how one provides for one's own sustenance. The Commentary on the Judgment explains: "Yi,贞吉" (Yi, uprightness brings good fortune) means that nourishing in accordance with the right path brings good fortune; "Observing Yi" refers to observing the object of one's nourishment; "Self-seeking sustenance" refers to how one sustains oneself. Heaven and Earth nourish all things; the sage nourishes the virtuous and thus benefits the people. The way of nourishment adapts to the time, how grand its meaning is! The Image Commentary says: Thunder resounding beneath the mountain is the image of Yi; the gentleman takes this as a model, speaking with caution and observing moderation in eating.

六爻斷：初九：舍爾靈龜，觀我朵頤，凶。《象》曰：“觀我朵頤”，亦不足貴也。六二：顛頤。拂經，于丘頤，征凶。《象》曰：六二“征凶”，行失類也。六三：拂頤，貞凶。十年勿用，無攸利。《象》曰：“十年勿用”，道大悖也。六四：顛頤，吉。虎視眈眈，其欲逐逐，無咎。《象》曰：顛頤之吉，上施光也。六五：拂經。居貞吉，不可涉大川。《象》曰：居貞之吉，順以從上也。上九：由頤。厲吉，利涉大川。《象》曰：“由頤，厲吉”，大有慶也。

The interpretations for each line are as follows. Initial Nine: You have abandoned your own immortal turtle that can live without food, yet you stare at me greedily and salivate, which is dangerous; The Image Commentary says that such coveting of another's food is not worth valuing. Six in the Second: Reversing the natural order to seek sustenance downward, which goes against the norm; instead seeking sustenance upward from the superior Nine at the Top, which is dangerous to go forward; The Image Commentary says that Six in the Second 'has a dangerous journey,' because the action lacks the support of like-minded people. Six in the Third: Contravening the way of nourishment, even though it maintains correctness, it is still dangerous, and for ten years there will be nothing beneficial to do; The Image Commentary says 'for ten years, do not act,' because the action greatly deviates from the correct path. Six in the Fourth: Similarly, seeking sustenance downward, yet it results in good fortune; like a tiger that looks downward with unwavering focus, desires follow one after another, without fault; The Image Commentary says that reversing the nourishment leads to good fortune, because the superior one bestows great benefits. Six in the Fifth: Contravening the norm and unable to nourish others, but staying in a secure and correct position brings good fortune, yet one should not冒险 to cross great rivers; The Image Commentary says 'staying in a correct position brings good fortune,' because it follows the superior Nine. Nine at the Top: The world is nourished through him, though he is in a dangerous position, ultimately it is good fortune, and it is favorable to cross great rivers; The Image Commentary says 'nourishing through the mouth, dangerous yet good fortune,' which is great blessing.

巽宮：《山風蠱》（歸魂），屬木，艮上巽下。伏神、本卦：兄弟丙寅木，應；子孫辛巳火，父母丙子水；妻財丙戌土；官鬼辛酉金，世；父母辛亥水；妻財辛丑土。三蟲食血之卦，以惡害義之象。判曰：蠱者，事也。幹父之體，任用於先，三蟲在器，陰害相連。厭昧之事，其疾難痊。求謀欲起，慮恐相干。

The hexagram "Mountain Wind Gu" is a "return soul hexagram" of the "Xun palace," with Gen above and Xun below, and its qi belongs to wood. When setting up the hexagram from top to bottom: the top line, "Nine at the Top," is paired with "Siblings Bingyin Wood" as the "response"; the fifth line, "Six in the Fifth," is paired with "Parents Bingzi Water," with "Children Xinsi Fire" hidden beneath it; the fourth line, "Six in the Fourth," is paired with "Wealth Xinxu Earth"; the third line, "Nine in the Third," is paired with "Official Ghost Xinyou Metal" and holds the "world"; the second line, "Nine in the Second," is paired with "Parents Xinhai Water"; and the first line, "Six at the Beginning," is paired with "Wealth Xinchou Earth." There is no "Children" in the hexagram, so when divining about children or resolving disasters, the hidden god beneath the fifth line should be used. The "month hexagram body" is Bing Wood, which falls exactly on the top line. The hexagram image is called "three insects feeding on blood," with insects in a vessel eating each other, indicating accumulated problems over time; it is also called "using evil to harm righteousness." The judgment says: "Gu" means there is accumulated disorder to be addressed. One should take on the responsibility as a son would in rectifying the mess left by his father. Three insects sharing one vessel cause continuous harm from hidden toxins; any matter that is ambiguous and unclear will be difficult to heal. When seeking to take action, one must first consider possible interference.

《易經》第十八卦，蠱，山風蠱，艮上巽下。蠱：元亨，利涉大川。先甲三日，後甲三日。《彖》曰：“蠱”，剛上而柔下，巽而止，蠱。“蠱，元亨”，而天下治也。“利涉大川”，往有事也。“先甲三日，後甲三日”，終則有始，天行也。《象》曰：山下有風，蠱；君子以振民育德。

This is the eighteenth hexagram of The Zhou Changes, called "Gǔ" (Guilt). It consists of the trigram Gen (Mountain) above and Xun (Wind) below. The Hexagram Statement says: "Gǔ" is great and smooth, favorable for crossing great rivers; issuing commands should be announced three days before the day of Jia, and then again three days after. The Commentary on the Judgment explains: the strong lines are above and the flexible lines are below; internally Xun is yielding and externally Gen is still, thus following and adapting leads to the accumulation of "Gǔ." "Gǔ, original and smooth" means that after eliminating guilt, the world is greatly governed; "favorable for crossing great rivers" means that going forward there will be matters to deal with; "three days before Jia and three days after Jia" signifies the cycle of completion and renewal, just as the heavenly way is ever continuing. The Image Commentary says: wind blowing beneath a mountain, this is the image of "Gǔ"; the gentleman takes inspiration from this, to invigorate the people's hearts and cultivate virtue.

六爻斷：初六：幹父之蠱，有子，考無咎，厲終吉。《象》曰：“幹父之蠱”，意承考也。九二：幹母之蠱，不可貞。《象》曰：“幹母之蠱”，得中道也。九三：幹父之蠱，小有悔，無大咎。《象》曰：“幹父之蠱”，終無咎也。六四：裕父之蠱，往見吝。《象》曰：“裕父之蠱”，往未得也。六五：幹父之蠱，用譽。《象》曰：“幹父，用譽”，承以德也。上九：不事王侯，高尚其事。《象》曰：“不事王侯”，志可則也。

The interpretations for each line are as follows. The first line: Rectifying the affairs left by the father, having such a son, the deceased father has no fault; although there is danger, in the end it is auspicious; the Image Commentary says, "Rectifying the father's affairs," indicating the intention to carry on the father's legacy. The second line: Rectifying the affairs left by the mother, one should not be stubborn or rigid; the Image Commentary says, "Rectifying the mother's affairs," indicating that the second line, being in the center, can act in a balanced and harmonious way. The third line: Rectifying the affairs left by the father, there is some regret, but no major fault; the Image Commentary says that doing so will ultimately bring no blame. The fourth line: Being lenient and not rectifying the father's affairs, this will inevitably lead to hardship; the Image Commentary says, "Being lenient toward the father's affairs," indicating that moving forward further will bring nothing. The fifth line: Rectifying the father's affairs and thus gaining praise; the Image Commentary says, "Rectifying the father's affairs, using praise," indicating carrying on the legacy of ancestors through virtue. The sixth line: Not serving the prince, valuing one's own conduct higher; the Image Commentary says, "Not serving the prince," indicating that this kind of integrity can be taken as a model.

離宮：《離為火》（六沖），屬火，離上離下。【本卦】兄弟己巳火，世；子孫己未土；妻財己酉金；官鬼己亥水，應；子孫己丑土；父母己卯木。飛禽遇網之卦，大明當天之象。判曰：離者，麗也。光明美麗，不利出師。二鳥同飛，雄失其雌，婚姻未合，易起官非。口舌相尚，財散人離。

The hexagram "Li (Fire)" is the first hexagram of the "Li Palace," with both upper and lower trigrams being Li, making it one of the eight pure hexagrams. Since all six lines clash with each other, it is marked as "Six Clashes." The energy of this hexagram belongs to fire. When setting up the hexagram, from top to bottom: the top line (Upper Nine) is paired with "Brothers Jisi Fire" and holds the "World Line," the fifth line (Six in the Fifth) is paired with "Children Jiwei Earth," the fourth line (Nine in the Fourth) is paired with "Wealth Jiyou Metal," the third line (Nine in the Third) is paired with "Official Ghost Jihai Water" and is the "Responding Line," the second line (Six in the Second) is paired with "Children Jichou Earth," and the first line (Nine at the Beginning) is paired with "Parents Jimao Wood." All six relations are present, and the "Monthly Hexagram Body" is Jisi Fire, located at the top line, which is the same position as the "World Line." The hexagram is described as "Flying Birds Meet a Net," meaning birds entering a net, being in the open yet restrained; it is also called "Great Brightness at Midday," meaning the sun shining at its zenith. The judgment states: "Li" means attachment, being bright and beautiful, but it is not favorable for military action. Two birds flying together, with the male bird losing the female bird, so this hexagram indicates difficulties in marriage and a tendency to involve in legal disputes. Arguments for victory lead to the loss of wealth and people turning away.

《易經》第三十卦，離，離為火，離上離下。離：利貞，亨。畜牝牛，吉。《彖》曰：“離”，麗也。日月麗乎天，百穀草木麗乎土，重明以麗乎正，乃化成天下。柔麗乎中正，故亨，是以畜牝牛吉也。《象》曰：明兩作，離；大人以繼明照于四方。

This is the thirtieth hexagram of The Zhou Changes, named "Li" (Fire). Both the upper and lower trigrams are Li. The Hexagram Statement says: "Li" is favorable to maintaining the right path and is smooth; raising a mother cow is auspicious. The Commentary on the Judgment explains: "Li" means attachment. The sun and moon are attached to the sky, and all grains and grasses are attached to the earth. Two bright lights are attached to the right path, thus nurturing and forming the world. The two yao lines six two and six five, being flexible, are attached to the central and upright position, hence smoothness; raising a mother cow is auspicious because it embodies the meaning of flexibility. The Image Commentary says: two lights rising together are the image of "Li"; a great person takes this as a model, using continuous brightness to illuminate all directions.

六爻斷：初九：履錯然，敬之，無咎。《象》曰：履錯之敬，以辟咎也。六二：黃離，元吉。《象》曰：“黃離，元吉”，得中道也。九三：日昃之離，不鼓缶而歌，則大耋之嗟，凶。《象》曰：“日昃之離”，何可久也？九四：突如其來如，焚如，死如，棄如。《象》曰：“突如其來如”，無所容也。六五：出涕沱若，戚嗟若，吉。《象》曰：六五之吉，離王公也。上九：王用出征，有嘉，折首，獲匪其醜，無咎。《象》曰：“王用出征”，以正邦也。

The interpretations for each line are as follows. Initial Nine: Steps are confused and cross each other, but if one maintains reverence and caution, there will be no mistakes; The Image Commentary says that even in confusion, maintaining reverence is used to avoid calamity. Six in the Second: Attached to the yellow symbolizing the middle path, great good fortune; The Image Commentary says "Yellow brightness, original good fortune," because Six in the Second has attained the middle path. Nine in the Third: Attachment at the time when the sun is setting, if one cannot sing joyfully with a drum and bell, there will only be the lament of an old man, which is ominous; The Image Commentary says the brightness of the sun already setting, can it last long? Nine in the Fourth: The coming is abrupt, like fierce fire burning, like death, like being abandoned; The Image Commentary says "Coming suddenly like this," indicating a violent and oppressive force that is not tolerated by heaven and earth. Six in the Fifth: Tears flow profusely, sorrow and lamentation, yet it leads to good fortune; The Image Commentary says the good fortune of Six in the Fifth is due to its attachment to the position of a prince or duke and its self-reproachful reflection. Nine at the Top: The king leads an army to campaign, achieving a beautiful merit, capturing the chief villain, and the captives are not those who were forced to follow, thus there is no fault; The Image Commentary says "The king uses military campaign," to correct the state.

離宮：《火山旅》，屬火，離上艮下。伏神、本卦：兄弟己巳火；子孫己未土；妻財己酉金，應；官鬼己亥水，妻財丙申金；兄弟丙午火；父母己卯木，子孫丙辰土，世。如鳥焚巢之卦，樂極哀生之象。判曰：旅者，客也。長途落落，羈旅悽悽，火行山上，逐草高低。如鳥焚巢，無枝可棲。雖然先笑，後有悲啼。

The hexagram "Lv" (Fire on Mountain) is the second hexagram of the "Li Palace," belonging to the "First Generation Hexagram." It consists of Li above and Gen below, with its qi belonging to fire. When setting up the hexagram from top to bottom: the upper line, "Upper Nine," is paired with "Children Jisi Fire"; the fifth line, "Six in the Fifth," is paired with "Children Jiwei Earth"; the fourth line, "Nine in the Fourth," is paired with "Wealth Jiyou Metal" and serves as the responding line; the third line, "Nine in the Third," is paired with "Wealth Bingshen Metal," with "Official Ghost Jihai Water" hidden beneath it; the second line, "Six in the Second," is paired with "Siblings Bingwu Fire"; the first line, "Six at the Beginning," is paired with "Children Bingchen Earth" and holds the "World," with "Parents Jimao Wood" hidden beneath it. The hexagram does not contain "Parents" or "Official Ghost," so when divining about documents or official matters and disputes, one must use the hidden gods for interpretation. The "Monthly Hexagram Body" is at Wu Fire, falling on the second line. The hexagram image is described as "a bird burning its nest," also called "joy reaching its peak leads to sorrow." The judgment states: "Travel" means being a guest away from home. The journey is long and lonely, the traveler's feelings are bleak; fire spreads over the mountain, moving with the height of grass and trees, without a fixed place. It is like a bird's nest being burned, leaving no branch to rest upon. Even if one begins with joy, in the end, it turns to sorrow.

《易經》第五十六卦，旅，火山旅，離上艮下。旅：小亨，旅貞吉。《彖》曰：“旅，小亨”，柔得中乎外而順乎剛，止而麗乎明，是以“小亨，旅貞吉”也。旅之時義大矣哉！《象》曰：山上有火，旅；君子以明慎用刑，而不留獄。

This is the 56th hexagram of The Zhou Changes, named "Travel." The upper trigram is Li (Fire), and the lower trigram is Gen (Mountain). The Hexagram Statement says: "Travel" has slight success; the traveler who maintains correctness will be auspicious. The Commentary on the Judgment explains: "Travel, slight success" is because the line six in the fifth is a yin line in the center of the outer trigram, and it follows and supports the yang lines above and below. The inner Gen trigram represents knowing when to stop, while the outer Li trigram is attached to brightness, thus saying "slight success, travel with uprightness is auspicious." The principles contained in the situation of being a traveler are indeed profound. The Image Commentary says: fire burning on a mountain is the image of "Travel"; the gentleman takes inspiration from this, applying punishment with clarity and caution, so that cases are not left unresolved for long.

六爻斷：初六：旅瑣瑣，斯其所取災。《象》曰：“旅瑣瑣”，志窮災也。六二：旅即次，懷其資，得童僕貞。《象》曰：“得童僕貞”，終無尤也。九三：旅焚其次，喪其童僕，貞厲。《象》曰：“旅焚其次”，亦以傷矣。以旅與下，其義喪也。九四：旅于處，得其資斧，我心不快。《象》曰：“旅于處”，未得位也。“得其資斧”，心未快也。六五：射雉，一矢亡，終以譽命。《象》曰：“終以譽命”，上逮也。上九：鳥焚其巢，旅人先笑後號咷。喪牛于易，凶。《象》曰：以旅在上，其義焚也。“喪牛于易”，終莫之聞也。

The interpretations for each line are as follows. Initial line: A traveler is petty and calculating, which is precisely how he invites misfortune; the Image Commentary says "traveling in petty ways," indicating that his spirit is crushed and thus brings calamity. Second line: The traveler has found lodging, carries money, and also gains a loyal servant; the Image Commentary says "gaining a loyal servant," and he will ultimately have no mistakes. Third line: The traveler burns down his own lodging and loses his servant, even though he remains upright, he is in danger; the Image Commentary says "burning down the lodging," indicating he has already been harmed; treating subordinates with excessive harshness as a traveler is bound to lose them. Fourth line: The traveler temporarily finds a place to stay and also gains money and a weapon for protection, but his heart is not at ease; the Image Commentary says "traveling in a place" indicates he has not yet reached the proper position, and "gaining money and tools" still does not bring satisfaction. Fifth line: Shooting a mountain chicken, missing an arrow, yet ultimately gaining reputation and rank; the Image Commentary says "finally gaining honor and rank," meaning he inherits from a superior and his fame spreads far. Top line: The bird's nest is burned, the traveler first laughs then wails in grief; losing a cow in the border town is ominous; the Image Commentary says that being a traveler in a high position inevitably leads to burning; "losing a cow in the border town" means disaster strikes but is unnoticed.

離宮：《火風鼎》，屬火，離上巽下。伏神、本卦：兄弟己巳火；子孫己未土，應；妻財己酉金；妻財辛酉金；官鬼辛亥水，世；父母己卯木，子孫辛丑土。調和鼎鼐之卦，去舊取新之象。判曰：鼎者，定也。鼎象九州，和羹之器，變生為熟，以成香味。鼎乃易溢，不宜爭事，官鬼持世，求官最利。

The hexagram Ding, or Fire over Wind, is the third hexagram of the Li Palace and belongs to the second generation hexagram. Fire is above and Wind is below, and the hexagram's energy belongs to fire. When setting up the hexagram from top to bottom: the top line, Upper Nine, is paired with "Children Jisi Fire"; the fifth line, Six in the Fifth, is paired with "Children Jiwei Earth" and serves as the responding line; the fourth line, Nine in the Fourth, is paired with "Wealth Xinyou Metal"; the third line, Nine in the Third, is paired with "Wealth Xinyou Metal"; the second line, Nine in the Second, is paired with "Official Ghost Xinhai Water" and holds the world line; the first line, Six at the Beginning, is paired with "Children Xinchou Earth," with "Parents Jimao Wood" hidden beneath it. There are no parents in the hexagram, so when divining about documents, one should take the hidden god from the first line. The monthly hexagram body is Earth, which falls exactly on the first line. The hexagram is called "Harmonizing the Cauldron," indicating the responsibility of a minister to balance and adjust; it is also called "Discarding the Old for the New." The judgment states: "Ding" has the meaning of stability. The form of the cauldron is taken as symbolizing the nine provinces, and it is the vessel used to harmonize the five flavors, transforming raw ingredients into mature and delicious flavors. The contents of the cauldron are easily overflowing, so it is not advisable to engage in disputes or quarrels; this hexagram, with "Official Ghost" holding the world line, is most favorable for seeking official positions and fame.

《易經》第五十卦，鼎，火風鼎，離上巽下。鼎：元吉，亨。《彖》曰：“鼎”，象也。以木巽火，亨飪也。聖人亨以享上帝，而大亨以養聖賢。巽而耳目聰明，柔進而上行，得中而應乎剛，是以元亨。《象》曰：木上有火，鼎；君子以正位凝命。

This is the fiftyth hexagram of The Zhou Changes, the Hexagram of the Cauldron. The hexagram consists of Li above and Xun below. The Hexagram Statement says: The Cauldron brings great good fortune and smoothness. The Commentary on the Judgment explains: The hexagram of the Cauldron is established by taking the image of a vessel. Putting firewood into the fire is exactly the act of cooking. The sage cooks sacrifices to offer to the Supreme Deity, and also cooks elaborately to serve the sages. Inside is Xun, which is yielding and harmonious, and outside is Li, which is bright and radiant, thus making one's ears and eyes sharp. The line six in the fifth position, being flexible and advancing upward, occupies the central position and corresponds with the strong line nine in the second, thus bringing great smoothness. The Image Commentary says: Fire burning on wood is the image of the Cauldron; the gentleman takes this as a model, maintaining his proper position and firmly holding to his bestowed destiny.

六爻斷：初六：鼎顛趾，利出否。得妾以其子，無咎。《象》曰：“鼎顛趾”，未悖也。“利出否”，以從貴也。九二：鼎有實，我仇有疾，不我能即，吉。《象》曰：“鼎有實”，慎所之也。“我仇有疾”，終無尤也。九三：鼎耳革，其行塞。雉膏不食，方雨虧悔，終吉。《象》曰：“鼎耳革”，失其義也。九四：鼎折足，覆公餗。其形渥，凶。《象》曰：“覆公餗”，信如何也！六五：鼎黃耳，金鉉，利貞。《象》曰：“鼎黃耳”，中以為實也。上九：鼎玉鉉，大吉，無不利。《象》曰：玉鉉在上，剛柔節也。

The interpretations for each line are as follows. The first line: turning the tripod upside down so that its foot is facing up, thus expelling the bad things inside; like taking a concubine and having a son from her, there is no fault; the Image Commentary says that turning the tripod upside down is not unreasonable, and "favoring the removal of obstruction" is to follow the noble new. The second line: the tripod is full of actual things, my enemy is ill and cannot approach me, which is auspicious; the Image Commentary says that "the tripod is filled" requires careful movement, and "my enemy is ill" will not cause resentment in the end. The third line: the tripod's ears are changed in shape, making it hard to lift and difficult to move, and the delicious wild chicken is not available; until yin and yang harmonize and rain comes down, regret will be reduced, and in the end it will be auspicious; the Image Commentary says "the ears of the tripod are changed" indicates that the third line has lost its proper meaning. The fourth line: the tripod's foot is broken, spilling the noble lord's delicacies, and the body of the tripod is stained, which is ominous; the Image Commentary says that spilling the noble lord's food, how can such trust still be maintained! The fifth line: the tripod is paired with a yellow ear and a metal handle, which is favorable for maintaining the right path; the Image Commentary says "the tripod has a yellow ear" is to take the virtue of the center as the reality. The sixth line: the tripod is paired with a jade handle, which is extremely auspicious, and there is no disadvantage; the Image Commentary says the jade handle is high above, and the balance between firmness and softness is appropriate.

離宮：《火水未濟》，屬火，離上坎下。伏神、本卦：兄弟己巳火，應；子孫己未土；妻財己酉金；官鬼己亥水，兄弟戊午火，世；子孫戊辰土；父母戊寅木。竭海求珠之卦，憂中望喜之象。判曰：未濟者，失也。水火不交，剛柔失位，求事未成，多有壅滯。如狐渡水，必濡其尾。積小成大，謂之未濟。

Hexagram 64, "Fire and Water Not Yet Joined," is the fourth hexagram of the "Three Generations" group. It belongs to the "Fire Palace," with Fire above and Water below, and its energy belongs to Fire. When setting up the hexagram from top to bottom: the top line pairs with "Siblings Jisi Fire" to form the "Responding Line"; the fifth line pairs with "Children Jiwei Earth"; the fourth line pairs with "Wealth Jiyou Metal"; the third line pairs with "Siblings Wuwu Fire" and holds the "World" position, with "Official Ghost Jihai Water" hidden below; the second line pairs with "Children Wuchen Earth"; and the first line pairs with "Parents Wuyin Wood." There is no "Official Ghost" in the hexagram, so when divining about official matters, lawsuits, illness, or spirits, one should take the hidden god beneath the third line. The "Monthly Hexagram Body" is Sheng Metal, which does not belong to the upper trigram. The hexagram is called "Draining the Sea for a Pearl," which implies effort without reward; it is also called "Worrying While Hoping for Joy." The judgment states: "Not Yet Joined" means disorder. Fire and Water do not interact, and both the strong and the weak lines are not in proper position, indicating that the matter being sought has not yet been completed and is often obstructed. It is like a fox crossing a river, inevitably getting its tail wet. The matter must be accumulated gradually, one step at a time, which is exactly what "Not Yet Joined" signifies.

《易經》第六十四卦，未濟，火水未濟，離上坎下。未濟：亨。小狐汔濟，濡其尾，無攸利。《彖》曰：“未濟，亨”，柔得中也。“小狐汔濟”，未出中也。“濡其尾，無攸利”，不續終也。雖不當位，剛柔應也。《象》曰：火在水上，未濟；君子以慎辨物居方。

This is the sixty-fourth hexagram, also the last in the entire book, called "The Unfinished Crossing." It consists of the trigram Li (Fire) above and Kan (Water) below. The Hexagram Statement says: "The Unfinished Crossing is smooth; a small fox is about to cross the river but gets its tail wet, and there is no benefit." The Commentary on the Judgment explains: "The Unfinished Crossing is smooth" because the sixth line in the fifth position is a yin line in the center; "a small fox is about to cross" indicates that it has not yet escaped the danger of Kan; "its tail gets wet, there is no benefit" means that the matter cannot be completed. Although all six lines of this hexagram are neither in the proper position, the yin and yang lines correspond to each other in pairs. The Image Commentary says: fire is above water, and they do not flow into each other, which is the image of "The Unfinished Crossing." The gentleman takes this as a model, carefully distinguishing things so that each is in its proper place.

六爻斷：初六：濡其尾，吝。《象》曰：“濡其尾”，亦不知極也。九二：曳其輪，貞吉。《象》曰：九二“貞吉”，中以行正也。六三：未濟，征凶，利涉大川。《象》曰：“未濟，征凶”，位不當也。九四：貞吉，悔亡。震用伐鬼方，三年有賞于大國。《象》曰：“貞吉，悔亡”，志行也。六五：貞吉，無悔。君子之光，有孚，吉。《象》曰：“君子之光”，其暉吉也。上九：有孚于飲酒，無咎。濡其首，有孚失是。《象》曰：飲酒濡首，亦不知節也。

The interpretations for each line are as follows. Initial Line: Crossing the river causes the tail to get wet, leading to hardship; The Image Commentary says "the tail is wet," indicating lack of self-awareness and not knowing one's limits. Nine in the Second: Holding the wheel to prevent rushing forward, staying on the right path brings good fortune; The Image Commentary says "upright and auspicious," indicating being in the center and following the correct path. Six in the Third: Initiating action before the matter is completed brings misfortune, yet at this time it is most appropriate to cross great rivers in search of a way out; The Image Commentary says "not yet completed, going forward brings misfortune," indicating that the position of Six in the Third is inappropriate. Nine in the Fourth: Staying on the right path brings good fortune, and regret disappears; Raising one's might to attack the Gufang, after three years, receiving a reward from a great state; The Image Commentary says "upright and auspicious, regret disappears," indicating that one's aspirations are realized. Five in the Fifth: Staying on the right path brings good fortune, and there is no regret; The virtue of the gentleman shines outward, with sincerity in heart, which is auspicious; The Image Commentary says "the light of the gentleman," indicating that this light brings good fortune. Nine at the Top: Drinking with sincerity and joy, without fault; However, if one becomes so drunk that even the head is wet, even with sincerity, one loses control; The Image Commentary says drinking until the head is wet, indicating lack of restraint.

離宮：《山水蒙》，屬火，艮上坎下。伏神、本卦：父母丙寅木；官鬼丙子水；妻財己酉金，子孫丙戌土，世；兄弟戊午火；子孫戊辰土；父母戊寅木，應。人藏菸草之卦，萬物始生之象。判曰：蒙者，昧也。蒙以養正，山下有泉，回還反覆，迷悶相連。多憂過失，病患相纏，欲進欲追，疑惑不前。

The hexagram "Meng" (Hexagram 4) is the fifth hexagram of the "Li Palace," belonging to the "Fourth Generation Hexagram." It consists of Gen on top and Kan below, with its energy belonging to fire. When setting up the hexagram from top to bottom: the upper line, "Nine at the Top," is paired with "Parents Bingyin Wood"; the fifth line, "Six in the Fifth," is paired with "Official Ghost Bingzi Water"; the fourth line, "Six in the Fourth," is paired with "Children Bingxu Earth" and holds the "World" position, with "Wealth Jiyou Metal" hidden beneath it; the third line, "Six in the Third," is paired with "Siblings Wuwu Fire"; the second line, "Nine in the Second," is paired with "Children Wuchen Earth"; and the first line, "Six at the Beginning," is paired with "Parents Wuyin Wood" and is the "Response." There is no "Wealth" in the hexagram, so when divining matters related to wealth or marriage, one should take the hidden god from the fourth line. The "Monthly Hexagram Body" is at You Metal, which is not part of the hexagram. The hexagram image is described as "people hiding tobacco," indicating a state of confusion and lack of clarity; it is also called "the beginning of all things." The judgment states: "Meng" means darkness and confusion. In times of confusion, one should cultivate righteousness. Mountains below have springs flowing out, winding and uncertain, with one confusing matter following another. Divination in such a situation often brings worry and mistakes, and illness may persist. One desires to move forward but also to chase, ultimately unable to proceed due to doubt.

《易經》第四卦，蒙，山水蒙，艮上坎下。蒙：亨。匪我求童蒙，童蒙求我。初筮告，再三瀆，瀆則不告。利貞。《彖》曰：“蒙”，山下有險，險而止，蒙。“蒙，亨”，以亨行時中也。“匪我求童蒙，童蒙求我”，志應也。“初筮告”，以剛中也。“再三瀆，瀆則不告”，瀆蒙也。蒙以養正，聖功也。《象》曰：山下出泉，蒙；君子以果行育德。

This is the fourth hexagram of The Zhou Changes, called "Meng" (Obstinacy). It consists of Gen (Mountain) above and Kan (Water) below. The Hexagram Statement says: "Meng" is smooth and unimpeded. It is not I who seeks the naive child, but the child who seeks me; if the inquiry is made once, I will answer, but if it is repeated, it is a desecration, and if it is desecrated, I will not answer; it is favorable to maintain the correct path. The Commentary on the Judgment explains: "Meng" refers to a mountain below a dangerous situation, encountering danger and stopping, thus forming obscurity. "Meng, smooth and unimpeded" is to apply the way of smoothness, which is appropriate for the time. "Not I who seek the naive child, but the naive child who seeks me" indicates the harmony between the line nine in the second and the line six in the fifth. "First inquiry is answered" is because the line nine in the second is strong and central. "Repeated inquiries are a desecration, and if it is a desecration, then no answer is given" is because this is contrary to the proper way of enlightening. Cultivating the correct path during times of obscurity is the achievement of a sage. The Image Commentary says: A spring gushing forth from beneath the mountain is the image of "Meng"; the gentleman takes this as a model, acting decisively and cultivating virtue.

六爻斷：初六：發蒙，利用刑人，用說桎梏；以往吝。《象》曰：“利用刑人”，以正法也。九二：包蒙，吉。納婦，吉；子克家。《象》曰：“子克家”，剛柔接也。六三：勿用取女，見金夫，不有躬，無攸利。《象》曰：“勿用取女”，行不順也。六四：困蒙，吝。《象》曰：困蒙之吝，獨遠實也。六五：童蒙，吉。《象》曰：童蒙之吉，順以巽也。上九：擊蒙，不利為寇，利禦寇。《象》曰：利用禦寇，上下順也。

The interpretations for each line are as follows. Initial Line: To enlighten the ignorant, it is appropriate to first use punishment to establish authority, so that people will be afraid and thus be freed from their chains and shackles; if punishment is used excessively, it will lead to hardship; the Image Commentary says "suitable for using punishment" in order to correct the law. Nine in the Second: To be tolerant and inclusive towards the ignorant, it is auspicious; to marry a wife, it is auspicious; the son can shoulder family responsibilities; the Image Commentary says "the son can manage the family," which is because the strength of Nine in the Second and the softness of Six in the Fifth connect with each other. Six in the Third: Do not marry such a woman, for she will lose herself to a wealthy and powerful man, and there is no benefit; the Image Commentary says "do not use her for marriage," because her behavior is not in accordance with the proper way. Six in the Fourth: Trapped in ignorance, in a difficult situation; the Image Commentary says that the reason for being trapped in ignorance and in difficulty is that Six in the Fourth is isolated and has distanced itself from the strong and solid talent of Nine in the Second. Six in the Fifth: Like a child who humbly seeks guidance, it is auspicious; the Image Commentary says that the child is auspicious because it is gentle and willing to listen and obey. Nine at the Top: To break through ignorance with force, it is not suitable to act like a fierce enemy, but rather to defend against an enemy; the Image Commentary says that it is suitable for defending against enemies, because only then can the superior and inferior be in harmony.

離宮：《風水渙》，屬火，巽上坎下。伏神、本卦：父母辛卯木；兄弟辛巳火，世；妻財己酉金，子孫辛未土；官鬼己亥水，兄弟戊午火；子孫戊辰土，應；父母戊寅木。順水行舟之卦，大風吹物之象。判曰：渙者，散也。逐波隨水，患難將消，惡事離身，獄訟出牢。利涉大川，舟楫遙遙，出入無滯，福德滔滔。

The hexagram Huan is the sixth hexagram of the Li palace, belonging to the fifth generation hexagram. It consists of the trigrams Xun above and Kan below, with a fire element. When setting up the hexagram from top to bottom: the top line is paired with "parents Xinmao wood"; the fifth line is paired with "siblings Xinsi fire" and holds the "world" position; the fourth line is paired with "children Xinwei earth", with "wealth Jihou metal" hidden below; the third line is paired with "siblings Wuwu fire", with "official ghost Jihai water" hidden below; the second line is paired with "children Wuchen earth" and is the "response" line; the first line is paired with "parents Wuyin wood". In this hexagram, both the wealth and official ghost lines are not directly in the hexagram, so when divining about wealth or lawsuits, the hidden gods must be used. The "month hexagram body" is Chen earth, which falls exactly on the second line. The hexagram image is called "following the water on a boat" and is also called "a great wind blowing objects." The judgment says: "Huan" means dispersion. Following the current downstream, difficulties will be resolved, evils will be removed from oneself, and lawsuits will be cleared. It is favorable to cross great rivers and travel far by boat; going in and out will have no obstacles, and blessings and virtues will come in abundance.

《易經》第五十九卦，渙，風水渙，巽上坎下。渙：亨。王假有廟，利涉大川，利貞。《彖》曰：“渙，亨”，剛來而不窮，柔得位乎外而上同。“王假有廟”，王乃在中也。“利涉大川”，乘木有功也。《象》曰：風行水上，渙；先王以享于帝立廟。

This is the fifty-ninth hexagram of The Zhou Changes, named "Huan" (Dispersing). It consists of Xun (Wind) above and Kan (Water) below. The Hexagram Statement says: "Huan" is smooth and unimpeded; the king personally goes to the ancestral temple to gather the people's hearts, it is advantageous to cross great rivers, and advantageous to maintain the right course. The Commentary on the Judgment explains: "Huan, smooth and unimpeded," is because the strong line nine in the second comes from outside to occupy the inner position without reaching a state of hardship, and the flexible line six in the fourth is in an external position and receives its proper place, thus harmonizing with nine in the fifth. "The king goes to the temple," is because the king is in the central and correct position. "Advantageous to cross great rivers," is because by riding on wooden boats one can successfully cross the river. The Image Commentary says: wind moving over the surface of water, dispersing the ripples, is the image of "Huan"; ancient kings took this as a model, offering sacrifices to the heavenly deities and establishing ancestral temples, in order to gather the scattered hearts of the people.

六爻斷：初六：用拯，馬壯，吉。《象》曰：初六之吉，順也。九二：渙奔其機，悔亡。《象》曰：“渙奔其機”，得願也。六三：渙其躬，無悔。《象》曰：“渙其躬”，志在外也。六四：渙其群，元吉。渙有丘，匪夷所思。《象》曰：“渙其群，元吉”，光大也。九五：渙汗其大號，渙王居，無咎。《象》曰：王居無咎，正位也。上九：渙其血去，逖出，無咎。《象》曰：“渙其血”，遠害也。

The interpretations for each line are as follows. Initial Line: Taking action to save at the beginning of dispersion, using a strong horse, it is auspicious; The Image Commentary says that the initial line is auspicious because it is gentle and compliant with the nine in the second line. Nine in the second line: During dispersion, rushing to a reliable table, regret disappears; The Image Commentary says "dispersing to the table" means fulfilling one's wish. Six in the third line: Removing one's own private thoughts, there is no regret; The Image Commentary says "dispersing his body" means his mind is outward, focused on helping to resolve the dispersion. Six in the fourth line: Dissolving existing cliques, it is extremely auspicious; dispersing and then gathering again, gathering into a large group like a hill, this is not something an ordinary person can achieve; The Image Commentary says "dispersing the group, supreme auspiciousness" means its path is bright and grand. Nine in the fifth line: Issuing major orders like sweat that does not return, dispersing the king's resources to benefit the world, there is no fault; The Image Commentary says the king resides without blame, because nine in the fifth line is in the correct position. Nine at the top: Making the injury and blood flow disperse, far away, there is no fault; The Image Commentary says "dispersing the blood" means being far from harm.

離宮：《天水訟》（游魂），屬火，乾上坎下。伏神、本卦：子孫壬戌土；妻財壬申金；兄弟壬午火，世；官鬼己亥水，兄弟戊午火；子孫戊辰土；父母戊寅木，應。縱鷹逐兔之卦，天水相違之象。判曰：訟者，論也。天道西往，水脈東流。求事未遂，心常懷憂。爭訟宜止，可用和休。

The hexagram "Heaven and Water Contention" is a "wandering ghost hexagram" of the "Fire Palace." It consists of the trigrams Heaven above and Water below, with a fire nature. When setting up the hexagram from top to bottom: the top line is paired with "children Renxu earth"; the fifth line is paired with "wealth Renshen metal"; the fourth line is paired with "siblings Renwu fire" and holds the "world line"; the third line is paired with "siblings Wuwu fire," with "official ghost Jihai water" hidden below; the second line is paired with "children Wuchen earth"; the first line is paired with "parents Wuyin wood" and is the "response." There is no official ghost in the hexagram. If the matter concerns official affairs or disputes, the hidden god under the third line should be used. The "monthly hexagram body" is wood at the卯 position, not in the hexagram. The world line is siblings, indicating expenditure and contention. The hexagram image is called "sending an eagle to chase a rabbit," showing mutual contention. It is also called "Heaven and Water conflicting." The judgment states: "Contention" refers to arguing over right and wrong. The heavenly movement goes from east to west, while the water flows from west to east, moving in opposite directions. The matter sought is difficult to achieve, and there is constant worry. Disputes should be resolved early, and reconciliation is advisable.

《易經》第六卦，訟，天水訟，乾上坎下。訟：有孚窒，惕中吉，終凶。利見大人，不利涉大川。《彖》曰：“訟”，上剛下險；險而健，訟。“訟，有孚窒，惕中吉”，剛來而得中也。“終凶”，訟不可成也。“利見大人”，尚中正也。“不利涉大川”，入于淵也。《象》曰：天與水違行，訟；君子以作事謀始。

This is the sixth hexagram of The Zhou Changes, the Hexagram of Strife, with Qian above and Kan below. The Hexagram Statement says: The Hexagram of Strife indicates that although there is sincerity, there is obstruction; if one remains cautious and stops halfway, it is auspicious, but if one insists on fighting to the end, it is inauspicious. It is advantageous to seek the judgment of a great person, but not to cross a great river in pursuit of risk. The Commentary on the Judgment explains: "Strife" arises from the upper trigram being strong and the lower trigram being dangerous; internally there is danger, and externally there is strength, hence strife. "Strife, with sincerity blocked, cautious in the middle is auspicious" refers to the strong nine in the second line coming from outside and occupying the central position. "Ending in misfortune" indicates that strife should not be pursued to the end. "Advantageous to see a great person" refers to the virtue of the nine in the fifth line being upright and central. "Not advantageous to cross a great river" indicates that such an action would lead to falling into a deep abyss. The Image Commentary says: The sky moves westward and water flows eastward, moving in opposite directions, which is the image of Strife. The gentleman takes this as a model, planning thoroughly at the beginning of any endeavor to avoid disputes.

六爻斷：初六：不永所事，小有言，終吉。《象》曰：“不永所事”，訟不可長也。雖“小有言”，其辯明也。九二：不克訟，歸而逋。其邑人三百戶，無眚。《象》曰：不克訟，歸逋竄也；自下訟上，患至掇也。六三：食舊德，貞，厲終吉。或從王事，無成。《象》曰：“食舊德”，從上吉也。九四：不克訟，復即命，渝，安貞，吉。《象》曰：“復即命，渝，安貞”，不失也。九五：訟，元吉。《象》曰：“訟，元吉”，以中正也。上九：或錫之鞶帶，終朝三褫之。《象》曰：以訟受服，亦不足敬也。

The interpretations for each line are as follows. Line 1: Do not prolong disputes, although there may be some verbal conflict, in the end it will be favorable; The Image Commentary says "do not prolong the matter," meaning disputes should not be prolonged; although there may be some quarrels, the right and wrong will eventually be clearly resolved. Line 2: If you cannot win the dispute, return quickly to avoid it, and the small town of three hundred households will remain unharmed; The Image Commentary says if you cannot win the dispute, return to avoid it; when a person of lower status disputes with a superior, the calamity comes as easily as reaching out to pick something up. Line 3: Enjoy the old merits and virtues, remain steadfast and guard against danger, in the end it will be favorable; or go to serve the king's affairs, without claiming the merit; The Image Commentary says "eat the old virtue," meaning one who follows the superior will be fortunate. Line 4: If you cannot win the dispute, turn back and follow the right path, change your mind about the dispute, remain steadfast in righteousness, and it will be favorable; The Image Commentary says "return to the mandate, change, and remain steadfast in righteousness," thus there will be no loss. Line 5: Sitting in the central and upright position to hear and decide disputes, it is extremely favorable; The Image Commentary says "dispute, original good fortune," because the nine five is upright and impartial. Line 6: Gaining honor through dispute, such as receiving a great belt, but it is taken away three times in one morning; The Image Commentary says the honor gained through dispute is not worth respecting.

離宮：《天火同人》（歸魂），屬火，乾上離下。【本卦】子孫壬戌土，應；妻財壬申金；兄弟壬午火；官鬼己亥水，世；子孫己丑土；父母己卯木。游魚從水之卦，管鮑分金之象。判曰：同人者，親也。同心之言，其臭如蘭。二人同心，其利斷金。所求皆得，無不稱心。

The hexagram "Heavenly Fire Tong Ren" is the "returning soul hexagram" of the "Fire Palace," with Heaven above and Fire below, and the hexagram's energy belongs to fire. When setting up the hexagram from top to bottom: the upper nine is paired with "children Renshen earth" to form the "response"; the upper five is paired with "wealth Jichou gold"; the fourth nine is paired with "siblings Renwu fire"; the third nine is paired with "official ghost Jihai water" and holds the "world"; the second six is paired with "children Jichou earth"; and the first nine is paired with "parents Jimao wood." The five relationships of parent, brother, child, wealth, and official are all present. The "monthly hexagram body" is yin wood, not in the upper hexagram. The hexagram image is called "fish swimming in water," indicating harmony without separation; it is also called "Guan Bao dividing gold," referring to the old story of Guan Zhong and Bao Shuya dividing wealth and knowing each other, symbolizing friends with united hearts. The judgment says: "Tong Ren" means harmony. The "Great Treatise" speaks of the words of those with the same heart, which are fragrant like orchids; two hearts united are sharp enough to cut through metal. If this hexagram is divined, all desired things can be obtained, and nothing will be unsatisfactory.

《易經》第十三卦，同人，天火同人，乾上離下。同人：同人于野，亨。利涉大川，利君子貞。《彖》曰：“同人”，柔得位得中而應乎乾，曰同人。同人曰。“同人于野，亨，利涉大川”，乾行也。文明以健，中正而應，君子正也。唯君子為能通天下之志。《象》曰：天與火，同人；君子以類族辨物。

This is the thirteenth hexagram of The Zhou Changes, called "Tong Ren" (Union with Others). The upper trigram is Qian (Heaven) and the lower trigram is Li (Fire). The Hexagram Statement says: To unite with others, one must go to a place as open and impartial as the wilderness, thus achieving smoothness; it is advantageous to cross great rivers, and advantageous for the gentleman to maintain correctness. The Commentary on the Judgment explains: The second line, being flexible and occupying the correct position in the middle, corresponds with the nine in the fifth line of Qian, so it is called "Tong Ren." (The following three characters "Tong Ren Yu" are taken from the traditional text, but the text is incomplete and cannot be forced into a forced interpretation.) "Tong Ren Yu Ye, Xing, Li Xie Da Chuan" refers to the virtue of Qian, which is promoting action. The inner trigram Li represents civilization, while the outer trigram Qian represents strength and vigor. The second line and the fifth line are correct and correspond, which is exactly the correct path of the gentleman. Only the gentleman can unite the hearts of people throughout the world. The Image Commentary says: Heaven is above, fire is ascending, both moving in the same direction, which is the image of "Tong Ren"; the gentleman takes this as a model, distinguishing things by their kind and discerning similarities and differences.

六爻斷：初九：同人于門，無咎。《象》曰：出門同人，又誰咎也？六二：同人于宗，吝。《象》曰：“同人于宗”，吝道也。九三：伏戎于莽，升其高陵，三歲不興。《象》曰：“伏戎于莽”，敵剛也。“三歲不興”，安行也。九四：乘其墉，弗克攻，吉。《象》曰：“乘其墉”，義弗克也。其吉，則困而反則也。九五：同人先號啕而後笑。大師克相遇。《象》曰：同人之先，以中直也。大師相遇，言相剋也。上九：同人于郊，無悔。《象》曰：“同人于郊”，志未得也。

The interpretations for each line are as follows. Initial Nine: After leaving the door, one harmonizes with others without distinguishing between close and distant relatives, without fault; The Image Commentary says that leaving the door and harmonizing with others, who could blame him? Six in the Second: Only uniting within one's own clan, leading to hardship; The Image Commentary says "harmonizing with people in the clan," which is a path leading to hardship. Nine in the Third: Soldiers are hidden in the grassy areas, and one also ascends the high hill to observe, for three years they dare not act; The Image Commentary says "hiding soldiers in the grass," which is due to the opponent's Nine in the Fifth being too strong; "three years without action," this is how it can be carried out. Nine in the Fourth: One has climbed the enemy's city wall, yet finally does not attack, which is auspicious; The Image Commentary says "climbing the city wall," according to principle, one should not attack; it is auspicious because it meets hardship and returns to the proper way. Nine in the Fifth: Harmonizing with people, first wailing and crying, then laughing, mobilizing a great army to overcome obstacles and thus meeting; The Image Commentary says "wailing and crying first" is due to the Nine in the Fifth being upright and sincere; the meeting of great armies indicates overcoming the obstacles in between. Nine at the Top: Harmonizing with people in the outskirts and fields, without regret; The Image Commentary says "harmonizing with people in the outskirts," indicating that the desire for harmony has not yet been fully realized.

坤宮：《坤為地》（六沖），屬土，坤上坤下。【本卦】子孫癸酉金，世；妻財癸亥水；兄弟癸丑土；官鬼乙卯木，應；父母乙巳火；兄弟乙未土。生載萬物之卦，博厚無疆之象。判曰：坤者，順也。乃順成天，萬物資生。用動則濁，用靜則清。所作有順，萬物皆成。

The hexagram "Kun as Earth" is the first hexagram of the "Kun Palace," with both upper and lower trigrams being Kun, making it one of the eight pure hexagrams. The six lines clash with each other, hence it is marked as "Six Clashes." The energy of this hexagram belongs to the earth element. When setting up the hexagram from top to bottom: the upper sixth line is paired with "children Guiyou metal" and holds the "world" position; the fifth line is paired with "wealth Guihai water"; the fourth line is paired with "siblings Kuichou earth"; the third line is paired with "official ghost Yimao wood" and is the "responding" line; the second line is paired with "parents Yisi fire"; and the initial sixth line is paired with "siblings Yiwei earth." All five relationships—parents, siblings, children, wealth, and official ghost—are present. The "monthly hexagram body" is at Guihai water, which falls exactly on the fifth line. The hexagram is said to "nourish and carry all things," also called "vast and boundless." The judgment states: The virtue of "Kun" is to be yielding. It follows the heavenly way to achieve transformation and nurturing, and all things depend on it for growth. If it is used for reckless action, the energy becomes turbid and affairs become chaotic; if it is used for maintaining stillness, the energy becomes clear and affairs become clear. When actions follow the way of yielding, all things can be accomplished.

《易經》第二卦，坤，坤為地，坤上坤下。坤：元亨，利牝馬之貞。君子有攸往，先迷後得，主利。西南得朋，東北喪朋。安貞吉。《彖》曰：至哉坤元！萬物資生，乃順承天。坤厚載物，德合無疆，含弘光大，品物咸亨。牝馬地類，行地無疆，柔順利貞，君子攸行。先迷失道，後順得常。西南得朋，乃與類行。東北喪朋，乃終有慶。安貞之吉，應地無疆。《象》曰：地勢坤，君子以厚德載物。

This is the second hexagram of The Zhou Changes, the Hexagram of Earth, with both upper and lower trigrams being Earth. The Hexagram Statement says: The Hexagram of Earth is great in being unimpeded, and it is appropriate to follow the gentle and proper path of a mare. When a gentleman goes forth, if he goes ahead he will be lost, but if he follows behind he will gain. Thus it is favorable. Going to the Southwest will bring help from like-minded companions, while going to the Northeast will lose companions. To remain content in uprightness brings good fortune. The Commentary on the Judgment praises: How great is the original virtue of Earth! All things depend on it for growth, and it follows the Heaven above. Earth is thick and bears all things, its virtue is vast and boundless, it is inclusive and expansive, and luminous and broad. Therefore all things are unimpeded. A mare is an earthly creature, running over the earth without end, gentle and favorable to uprightness, which is the way of the gentleman. To act rashly and go ahead leads to losing the right path, but to follow behind is in accordance with the norm. "Going to the Southwest gains companions" means traveling with like-minded people; "going to the Northeast loses companions" means abandoning companions and following the yang, eventually attaining good fortune. To remain content in uprightness is good because it follows the boundless virtue of the earth. The Image Commentary says: The form of the earth is gentle and yielding, so the gentleman takes this as a model, using his deep virtue to carry all things.

六爻斷：初六：履霜，堅冰至。《象》曰：履霜堅冰，陰始凝也。馴致其道，至堅冰也。六二：直方大，不習無不利。《象》曰：六二之動，直以方也。“不習無不利”，地道光也。六三：含章可貞。或從王事，無成有終。《象》曰：“含章可貞”，以時發也。“或從王事”，知光大也。六四：括囊，無咎，無譽。《象》曰：“括囊，無咎”，慎不害也。六五：黃裳，元吉。《象》曰：“黃裳，元吉”，文在中也。上六：戰龍于野，其血玄黃。《象》曰：“戰龍于野”，其道窮也。用六：利永貞。《象》曰：用六永貞，以大終也。

The interpretations for each line are as follows. Initial Line: Stepping on frost indicates that hard ice is coming; the Image Commentary says that recognizing frost means knowing hard ice is approaching, as yin energy begins to condense; following this path step by step, it eventually becomes hard ice. Second Line: Upright, square, and great, without needing study or practice, everything is beneficial; the Image Commentary says the actions of the second line are upright and square; "without practice, there is no disadvantage" because the earth's path is naturally bright and open. Third Line: Possessing subtle literary talent while maintaining uprightness; or serving the king's affairs without taking credit and yet achieving success; the Image Commentary says "containing virtue and being upright" means waiting for the right time to act; "serving the king's affairs" shows great wisdom and breadth. Fourth Line: Like tying up a bag, being silent and restrained, without fault or praise; the Image Commentary says "tying up the bag, no fault" means being cautious and self-restrained will not bring harm. Fifth Line: Wearing a yellow lower garment, great good fortune; the Image Commentary says "wearing a yellow lower garment, original good fortune" means virtue and culture are contained within. Sixth Line: A dragon fighting in the fields, spilling blood that is both green and yellow; the Image Commentary says "fighting dragons in the fields" means yin energy has reached its extreme. All Sixes: It is favorable to maintain uprightness for a long time; the Image Commentary says that by maintaining uprightness through all six lines, one can achieve a good ending through great virtue.

坤宮：《地雷復》（六合），屬土，坤上震下。伏神、本卦：子孫癸酉金；妻財癸亥水；兄弟癸丑土，應；兄弟庚辰土；父母乙巳火，官鬼庚寅木；妻財庚子水，世。淘沙見金之卦，反覆往來之象。判曰：復者，反也。內悅外順，舉動無違。世應相合，遷官益財。失而復得，往而復來。婚姻占得，夫婦和諧。

The hexagram "Fu" (Reversion) is the second hexagram of the "Kun Palace," belonging to the "First World Hexagram." It consists of the trigram Kun (Earth) above and Zhen (Thunder) below. The six lines pair up in pairs, hence it is called "Six Harmony." The energy of the hexagram belongs to earth. When setting up the hexagram, starting from the top: the sixth line pairs with "Children Guiyou Metal"; the fifth line pairs with "Wealth Guihai Water"; the fourth line pairs with "Siblings Guichou Earth" and is the "Response Line"; the third line pairs with "Siblings Gengchen Earth"; the second line pairs with "Official Ghost Gengyin Wood," with "Parents Yisi Fire" hidden beneath; the first line pairs with "Wealth Gengzi Water" and holds the "World Line." There are no parents in the hexagram, so when divining about documents or houses, one should take the hidden god from the second line. The "Monthly Hexagram Body" is Zi Water, which falls exactly on the first line. The hexagram image is called "sifting sand to find gold," requiring prolonged effort to obtain; it is also called "reversing and returning." The judgment states: "Fu" means returning. The inner trigram Zhen (Thunder) indicates joy, while the outer trigram Kun (Earth) represents gentle and yielding virtue, so every action is in harmony. The "World Line" and "Response Line" are in harmony, indicating promotion in official position and increase in wealth. What has been lost can be regained, and what has gone away will return. When divining about marriage, this hexagram indicates harmony between husband and wife.

《易經》第二十四卦，復，地雷復，坤上震下。復：亨。出入無疾，朋來無咎。反復其道，七日來復。利有攸往。《彖》曰：“復，亨”，剛反。動而以順行，是以“出入無疾，朋來無咎”。“反復其道，七日來復”，天行也。“利有攸往”，剛長也。復其見天地之心乎！《象》曰：雷在地中，復；先王以至日閉關，商旅不行，后不省方。

This is the twenty-fourth hexagram of The Zhou Changes, the Hexagram of Return. The hexagram consists of the Earth above and the Thunder below. The Hexagram Statement says: The Hexagram of Return is smooth. The yang energy enters and exits without harm, and when like energies come, there is no fault. It moves along its path, returning after seven days. It is advantageous to go somewhere. The Commentary on the Judgment explains: "Return, smooth," means that one yang returns to the center. The inner trigram is Thunder, which moves, and the outer trigram is Earth, which is yielding, so "entering and exiting without illness, and like energies coming without fault." "Returning along its path, returning after seven days," describes the way of heaven. "It is advantageous to go somewhere," because the yang is growing. Through the Hexagram of Return, one can see the fundamental nature of the universe, the ceaseless generation of heaven and earth. The Image Commentary says: Thunder hidden in the earth is the image of the Hexagram of Return; ancient kings took this as a model, closing the borders on the winter solstice, stopping merchants from traveling, and the sovereign not touring the land, allowing the single yang to rest and grow.

六爻斷：初九：不遠復，無祗悔，元吉。《象》曰：不遠之復，以修身也。六二：休復，吉。《象》曰：休復之吉，以下仁也。六三：頻復，厲無咎。《象》曰：頻復之厲，義無咎也。六四：中行獨復。《象》曰：“中行獨復”，以從道也。六五：敦復，無悔。《象》曰：“敦復，無悔”，中以自考也。上六：迷復，凶，有災眚。用行師，終有大敗；以其國，君凶，至于十年不克征。《象》曰：迷復之凶，反君道也。

The interpretations for each line are as follows. Initial Nine: Not going far and then turning back, not leading to great regret, great good fortune; The Image Commentary says "returning without going far," which is used for self-cultivation. Six in the Second: Returning in a beautiful and virtuous way, good fortune; The Image Commentary says "returning in rest" is good because it can humble oneself and follow the benevolence of the Initial Nine. Six in the Third: Repeatedly losing and repeatedly returning, though there is danger, there is no blame; The Image Commentary says "frequent return although dangerous," in terms of righteousness, there is no fault. Six in the Fourth: Walking among many yin forces yet returning to the right path; The Image Commentary says "returning alone in the middle path," is to follow the right path. Six in the Fifth: Returning with sincerity and steadfastness, no regret; The Image Commentary says "returning with sincerity, no regret," is because being in the center one can self-examine. Six at the Top: Losing direction and not knowing when to return, calamity, there will be disaster; used for military campaigns, ultimately great defeat; used for governing the country, the sovereign also meets misfortune, for ten years he is unable to wage war; The Image Commentary says "returning in confusion" is凶 because it violates the way of a sovereign.

坤宮：《地澤臨》，屬土，坤上兌下。【本卦】子孫癸酉金；妻財癸亥水，應；兄弟癸丑土；兄弟丁丑土；官鬼丁卯木，世；父母丁巳火。鳳入雞群之卦，以上臨下之象。判曰：臨者，大也。以大臨小，以上臨下，內柔外和，人非欺詐。居官進升，文才和雅。縱有災害，不能相惹。

The hexagram "Lin" (Approach) is the third hexagram of the "Kun Palace," belonging to the "Second Generation Hexagram." It consists of Kun above and Dui below, with its qi belonging to the earth element. When setting up the hexagram from top to bottom: the sixth line is paired with "children Guiyou metal"; the fifth line is paired with "wealth Guihai water" and serves as the responding line; the fourth line is paired with "siblings Guichou earth"; the third line is paired with "siblings Dingchou earth"; the second line is paired with "official ghost Dingmao wood" and holds the "world" position; the first line is paired with "parents Dingsi fire." All five kinship lines—parents, siblings, children, wealth, and official ghost—are present. The "monthly hexagram body" is at Guichou earth, which appears on both the third and fourth lines, indicating the hexagram body appears twice. The hexagram is called "Phoenix among the chickens," meaning one's talent and virtue stand out while being in an ordinary position; it is also called "superior governing the inferior." The judgment states: "Lin" means governing the small with the great. A superior person governing the inferior, or someone in a higher position governing someone in a lower position, with a gentle heart and a mild appearance, those encountered will not have deceitful intentions. Officials may expect promotion, and literary talent is refined and commendable. Even if there are calamities, they will not affect oneself.

《易經》第十九卦，臨，地澤臨，坤上兌下。臨：元亨，利貞。至于八月有凶。《彖》曰：“臨”，剛浸而長，說而順，剛中而應。大亨以正，天之道也。“至于八月有凶”，消不久也。《象》曰：澤上有地，臨；君子以教思無窮，容保民無疆。

This is the nineteenth hexagram of The Zhou Changes, named "Approach" (临). It consists of the Earth above and the Lake below. The Hexagram Statement says: "Approach" brings great success and is favorable for maintaining the right course; however, by the eighth month there will be danger. The Commentary on the Judgment explains: "Approach" signifies that two yang lines are gradually rising, with the inner Lake representing joy and the outer Earth symbolizing gentleness. The line Nine in the Second holds firm in the center and corresponds with the line Six in the Fifth. Great success is achieved through the right course, which is the way of heaven. "By the eighth month there will be danger" means that the growth of yang will not last long and will soon turn to decline. The Image Commentary says: A marsh above a great land is the image of "Approach"; the gentleman takes inspiration from this, teaching the people without end and embracing the people without boundaries.

六爻斷：初九：咸臨，貞吉。《象》曰：“咸臨，貞吉”，志行正也。九二：咸臨，吉，無不利。《象》曰：“咸臨，吉，無不利”，未順命也。六三：甘臨，無攸利。 既憂之，無咎。《象》曰：“甘臨”，位不當也。“既憂之”，咎不長也。六四：至臨，無咎。《象》曰：“至臨，無咎”，位當也。六五：知臨，大君之宜，吉。《象》曰：“大君之宜”，行中之謂也。上六：敦臨，吉，無咎。《象》曰：敦臨之吉，志在內也。

The interpretations for each line are as follows. Initial Nine: Approaching below with a heart of mutualsympathetic response and connection, maintaining righteousness leads to good fortune; The Image Commentary says "咸临,贞吉," meaning his actions align with the right path. Nine in the Second: Approaching below with a heart of mutualsympathetic response and connection, it is good and there is no disadvantage; The Image Commentary says "咸临,吉,无不利," because it does not merely obey above, but can maintain its own righteousness. Six in the Third: Approaching below with sweet words and a pleasant appearance, there is no benefit; since it has already recognized its worries and changed, there will be no calamity; The Image Commentary says "甘临," indicating the position of Six in the Third is inappropriate; "既忧之" means the fault will not last long. Six in the Fourth: Approaching below closely, there is no fault; The Image Commentary says "至临,无咎," because the position of Six in the Fourth is appropriate. Six in the Fifth: Approaching below with wisdom, this is the proper way for a great ruler, leading to good fortune; The Image Commentary says "大君之宜," meaning actions are in accordance with the middle path. Six at the Top: Approaching below with sincerity and steadfastness, it is good and there is no fault; The Image Commentary says that "敦临" is good because the mind is inward, caring for the two yang below.

坤宮：《地天泰》（六合），屬土，坤上乾下。伏神、本卦：子孫癸酉金，應；妻財癸亥水；兄弟癸丑土；兄弟甲辰土，世；父母乙巳火，官鬼甲寅木；妻財甲子水。天地交暢之卦，小往大來之象。判曰：泰者，通也。天地交泰，陰陽和光，麒麟悉出，丹鳳來翔。小人道滅，君子道昌，求謀順遂，惡事消亡。

The hexagram "Tai" (Heavenly Earth Union) is the fourth hexagram of the "Kun Palace," belonging to the "Third Generation Hexagram." It consists of Kun above and Qian below, with the six lines paired two by two, hence marked as "Six Harmony." The energy of the hexagram belongs to earth. When setting up the hexagram from top to bottom: the sixth line is paired with "children Guiyou metal" and serves as the "responding line"; the fifth line is paired with "wealth Guihai water"; the fourth line is paired with "siblings Guichou earth"; the third line is paired with "siblings Jiachen earth" and holds the "world"; the second line is paired with "official ghost Jiayin wood," with "parents Yisi fire" hidden beneath it; the first line is paired with "wealth Jiazi water." There are no parents in the hexagram, so when divining about documents or houses, the "second line's hidden god" should be used. The "month hexagram body" is寅 wood, which exactly falls on the second line. The hexagram image is called "Heaven and Earth Interacting and Flowing Smoothly," also called "Small Going, Great Coming." The judgment states: "Tai" means smooth passage. The energies of heaven and earth interact and flow smoothly, yin and yang harmonize and each display their clarity, qilin appear together, and red phoenixes fly in. The way of small people disappears, and the way of gentlemen flourishes; what is sought for proceeds smoothly and is fulfilled, evil things naturally vanish.

《易經》第十一卦，泰，地天泰，坤上乾下。泰：小往大來，吉亨。《彖》曰：“泰，小往大來，吉亨”。則是天地交而萬物通也，上下交而其志同也。內陽而外陰，內健而外順，內君子而外小人，君子道長，小人道消也。《象》曰：天地交，泰；后以財成天地之道，輔相天地之宜，以左右民。

This is the eleventh hexagram of The Zhou Changes, known as "Tai" (Prosperity). The inner trigram is Qian (Heaven) and the outer trigram is Kun (Earth). The hexagram statement says: "Tai" signifies the movement of yin and flexibility outward and the coming of yang and strength inward, resulting in auspiciousness and smoothness. The Commentary on the Judgment explains: "Tai, small things going out and great things coming in, auspicious and smooth," which is precisely the mutual interaction of heaven and earth's energies leading to the smooth flow of all things, and the mutual interaction between sovereign and minister, superior and inferior, leading to alignment of hearts and minds. The inner trigram is yang and the outer trigram is yin, with inner strength and firmness and outer flexibility and compliance, placing the gentleman within and the petty person outside, thus allowing the way of the gentleman to flourish and the way of the petty person to decline. The Image Commentary says: the mutual interaction of heaven and earth is the image of "Tai"; the sovereign takes it as a model, regulating and achieving the way of heaven and earth, assisting in the proper adjustment of heaven and earth, and using it to educate and support the people.

六爻斷：初九：拔茅茹以其匯，征吉。《象》曰：拔茅征吉，志在外也。九二：包荒，用馮河，不遐遺。朋亡，得尚于中行。《象》曰：“包荒”，“得尚于中行”，以光大也。九三：無平不陂，無往不復。艱貞無咎，勿恤其孚，于食有福。《象》曰：“無往不復”，天地際也。六四：翩翩，不富以其鄰，不戒以孚。《象》曰：翩翩不富，皆失實也。“不戒以孚”，中心願也。六五：帝乙歸妹，以祉元吉。《象》曰：“以祉元吉”，中以行願也。上六：城復于隍。勿用師，自邑告命，貞吝。《象》曰：“城復于隍”，其命亂也。

The interpretations for each line are as follows. Initial Nine: Pulling up the reeds, their roots connect with similar ones and they all come out together, going forward brings good fortune; The Image Commentary says pulling up the reeds and proceeding brings good fortune, indicating a heart that reaches outward. Nine in the Second: It can contain the desolate and the dirty, dares to walk across a great river, and does not neglect distant people; it does not form private factions, thus it is worthy of the middle and upright path; The Image Commentary says "containing the desolate" and "achieving the middle path," indicating the virtue of Nine in the Second is broad and bright. Nine in the Third: There is no straight path that does not incline, nor is there a journey that does not return; maintaining uprightness in hardship brings no fault, there is no need to worry about one's sincerity, and enjoying the salary brings its own blessings; The Image Commentary says "no going without returning," indicating that this is necessarily the case at the meeting point of heaven and earth, yin and yang. Six in the Fourth: Lightly descending in a group, not waiting for wealth to lead neighbors, and without warning they trust each other; The Image Commentary says "descending gracefully without wealth," indicating that all the yin lines have lost the yang essence; "without warning yet sincere," indicating it comes from inner will. Six in the Fifth: King Yi married off his daughter, thus gaining blessings, great good fortune; The Image Commentary says "receiving blessings and great good fortune," indicating that Six in the Fifth resides in the center and can fulfill its wishes. Six at the Top: The city wall collapses back into the dry ditch; at this time, it is not suitable to use military force, only suitable to issue orders from one's own city, even uprightness may lead to hardship; The Image Commentary says "the city wall returns to the dry ditch," indicating that the government orders have already become chaotic.